THE MASTER AND CHAITANYAISM

At that moment a comparatively short-statured Sannyasi,
with scalding tears, running from his eyes like the Ganges
stream, and with a glow at once vital and transforming,
appeared before him and drew him tightly to his bosom say-
ing, "Come, thou art my very life." On his disappearance,
Vijaykrishna said to his disciples, "This is my Gurudev,
Brahmananda Paramahamsaji. This day he has graced
you all with his divine vision." Dinakar Rao Bahadur,
sometime minister of the Gwalior State, set up a big camp
on the Mela ground for accommodating Vijaykrishna and
his followers. From the door of the camp was hung a
board with the Havinama Mantra wrtten on it, and within
the camp were installed the images of Gouranga and
Nityananda, and every morning and evening there were the
waving of lights, circumambulation, and great feats of
Kirtan. Every day for hearing the excellent Vaishnava
music from the lusty throats of some forty Bengali Bhaktas,
many Sadhas came to his camp. When in the morning or in
the evening, Vijaykrishna went out to see the Sadhus, the
bystanders, in their intense delight of gazing, uttered sweetly
the name of Hari, and his magnetic personality won all,
even the Nagas and Adwaitisis and Phenomenalists, to
whom Chaitanyaism is an anathema, and also those narrow
sectarians with their obloquies upon him for being in some
respects out of line with the ideals of the Vaishnava order,
that were taken as standard. They did not at first see why
Vijaykrishna should wear both the Tulasi and the
Rudraksha Mala, and the coloured cloth, though, to all
intents and purposes, he appeared with the singular
Vaishnava piety. Now they realized their mistake and came
to* him, batch after batch, and accorded to him their
spiritual leadership. They greatly marvelled, when they
made the astounding discovery that Vijaykrishna remained

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